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the slaughter of the Egyptian firstborn being Pharaoh's punishment for hindering this observance. On this theory, later tradition would then have altered the sequence, and have regarded the slaughter of the Egyptians as the reason why the Israelites should offer the firstborn of their flocks. And, finally, the connexion with the pastoral sacrifice would have been forgotten, and the Passover would be treated as instituted in order to save the firstborn of Israel. (6) Another theory finds the central idea of the Passover in the piacular notion. The sacrifice would be offered as a substitute for the firstborn of man, and this conception is a common constituent of primitive spring festivals, (c) Other theories regard the observance as originating from domestic sacrifice to avert harm in times of pestilence, or from an ancient solemnization of a thresh-old covenant, when Jehovah was welcomed into a private dwelling.

It is quite possible that all these theories represent different parts of the truth. The Passover appears to date from very early times, and may have amalga-mated features from an entire series of festivals.^ Thus it combines the notions of sin-offering (the sprinkling of the blood), of burnt-offering (the victim being roasted intact), and of peace-offering (the victim being eaten by the worshippers). Other noticeable features are: its date at the vernal equinox, the fact that the sacrifices were mostly or entirely of firstborn, and that an old tradition connected it with the Israelites' desire for a religious pilgrimage, which eventually led to the Exodus (cf. Ex 5'-'). This variety of character suggests the inference that the Passover is the complex amalgamation of different feasts, in which these different elements existed separately. Its association with the Feast of Unleavened Bread is probably accidental, due to con-tiguity in time. The latter is plainly an agricultural festival, and falls into line with the feasts of Pentecost and Tabernacles.

3. Post-exilic observances. — The Samaritans continue to observe the detailed ordinances of Ex 12. But the Jews learned in time to disregard some of the details, as applicable only to the first or Egyptian Passover. Such details were the choice of the lamb on the 10th day, its slaughter at home, the sprinkling of the blood on the house-door, the admission of the unclean, the posture and attire of the partakers, etc. Various alterations and elaborations were introduced. The month Adar was devoted to a thorough purification of lands and houses, sepulchres being whitened, roads and bridges repaired. On the evening of 13th Abib all leaven was sought out. On the 14th the Passover was offered by indiscriminate companies of 10 to 20 people. It was slain in relays at the Temple, and the blood thrown before the altar by the priests. The lambs were then dressed, and the fat offered, while the Levites chanted the Hallel (Pss 113-118). The lambs were taken home and roasted ; each of the guests brought 4 cups of red wine, and the meal was eaten with bitter herbs and unleavened cakes. The posture at the meal was re-cumbent (as a token, according to the Pharisees, of the rest which God had given to His people). A blessing was said over the first cup (perhaps implied in Lk 22'™-). Then followed the washing of hands and offering a prayer. At the second cup came the son's question as to the significance of the feast, and the father's explanation. This was succeeded by the singing of Pss 113 and 114. Grace was said' over the third cup, and with the fourth came the singing of Pss 115-118. Large numbers assembled at Jerusalem for this feast, and such occasions were always carefully supervised by the Romans for fear of insurrectibn. Hence perhaps would come the custom of releasing a selected prisoner; but we have no hint of the origin of the custom.

A. W. F. Blunt.

PATARA. — A great seaport on the coast of Lycia, a few miles E. of the mouth of the Xanthus. The valley

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of this river is the best part of Lycia, and doubtless from early times Patara had a local trade, but its importance depended on its convenient position for the trade between the West and the Levant. The prevailing winds in this part of the Mediterranean are from the west (especially in the autumn), and ships sailing from the jEgean or from Italy to Phoenicia or Egypt would often risk the voyage straight across the sea from Patara. Thus we find St. Paul on his last journey to Jerusalem (Ac 21^), after coasting in a slow vessel along the ^gEean, taking a vessel that was sailing straight from Patara to Tyre. Cf. Myra.

Lycia was never definitely colonized by Greeks, and the Lycians spoke a non-Aryan language. But Patara had an early culture, — its coins date from b.c. 440, and the chief Lycian god was identified with Apollo, whose celebrated oracle at Patara gave him the title Patareus (Hor. Od. III. iv. 64). A. E. Hillahd.

PATHEUS (1 Es 92') = Ezr lO^s Pethahiah.

PATHROS (Is 11", Jer 44i- >s, Ezk 29" 30").— The name of Upper Egypt, in Egyptian Pteres, 'the South Land,' comprising both the Thebaid and Middle Egypt from somewhat south of Memphis to Syene at the First Cataract. 'Slizraim' was generally limited to Lower Egypt, i.e. the Delta and some distance up the valley to include the nome of Memphis. This division of Egypt was very ancient, corresponding, at least roughly, to the two kingdoms before Menes. While Lower Egypt was familiar to both Greeks and Hebrews, Upper Egypt was comparatively unknown, as witness Herodotus' woeful ignorance of Egypt above the Fay-' yum, and Nahum's description of No-amon (see No). Yet there is abundant evidence in papyri of an import-ant settlement of Jews at the southernmost extremity at Syene before 525 b.c. (cf. art. Seveneh); and the passages in which Pathros is mentioned refer to Jews in the Upper Country more than half a century before that, after the destruction of Jerusalem. So also Greek and Phoenician mercenaries had reached Syene, and even Abu Simbel, far south in Nubia, in the 6th or 7th cent. B.C.; soldiers and traders of many nations must have passed frequently up and down the Nile in those days, yet without giving to their fellow-countrymen at home any clear idea of the Upper Country. In Gn 10" the Pathrusim are the people of Pathros. They are repre-sented as begotten of Mizraim. F. Ll. Gbiffith.

PATHRUSIM.— See Pathros.

PATMOS. — An island W, of Caria, now called Patino, with an area of 16 sq. miles and a population of about 4000. In the Middle Ages its palms gained for it the title of Palmosa, but it is no longer fertile. Its Cyclo-pean remains show that it was very early inhabited. It is the traditional place to which St, John was banished by Domitian, and in which he wrote the Apocalypse (Rev V). The ' Cave of the Apocalypse ' is still shown in which the Apostle is said to have seen the visions. The chief remaining interest of the island is the monastery of St. John, founded in the 11th century. It once con-tained a valuable library, from which was purchased in 1814 the 9th cent. Plato now in the Bodleian.

A. E. HiLLARD.

PATRIARCH.— This term is usually applied to (1) the antediluvian fathers of the human race; (2) the three great progenitors of Israel — Abraham, Isaac, Jacob (see sep. artt.); (3) in the NT it is extended to the sons of Jacob (Ac 7=- »), and to David (Ac 22').

PATROBAS. — The name of a member of the Roman Church greeted by St. Paul in Ro 16".

PATROCLTJS.— The father of Nicanor (2 Mac S').

PATTERN.— This word is used to render several Heb. and Gr. terms in OT and NT, some of which denote a model, as in Ex 25'- " of the building model of the Tabernacle shown to Moses on the mount (cf. Nu 8' — a different original— and Arib and Crafts, § 3), others